Patristic Tradition Research Articles

Homo sovieticus vs. homo religiosus in Late 1950s Communist Romania. Case study: Șerban Mironescu

The topic of this paper established the research approach’s focus on comprehending the conflict between the Christian man, true to patristic tradition, hesychastic doctrine and practice - the path to deification that the followers of the spiritual movement ”The Burning Altar” also pursued -, and the new man proposed by Communist Party ideologies. As the Security perceived him in 1958, Şerban Mironescu was one of the five young people that was part of the ”Burning Altar” group. Our case study provides an in-depth examination of the ways in which a young student with an assumed Christian identity was perceived at the time based on his social origin, cult membership, and religious beliefs, as well as his political, philosophical, and cultural-intellectual pursuits. In this way, the opportunity to compare the two realms was created, allowing us to identify the pertinent elements, typologies, and operational laws of each of them. In terms of data collection, we verified the information from the primary sources - files from the CNSAS Archive’s Criminal and Informative Fund - with data from published documentation sources, memorial literature, and, correspondingly, studies, interviews, and specialised articles that furthered the topic.

«Исаии ныне пророка глас...»: о необычной атрибуции ветхозаветного пророчества в древней церковной гимнографии

The article considers an unusual case of "incorrect" attribution of the words of the prophet Malachi to the prophet Isaiah on the example of two hymns of the service of the Nativity of St. John the Baptist (24 June), written by St. John of Damascus (7th – 8th centuries) and St. Kassia (9th century). According to the author, this attribution is due to the fact that the hymnographers did not directly use the text of the prophetic book, but quoted this prophecy in the transmission of Mark 1. 2. The form of the quoted Gospel text corresponded to the Alexandrian text-type of New Testament manuscripts, where the prophet Isaiah is indicated as the author of the prophecy quoted in Mark 1. 2. The following is a discussion of the possible reasons for the use by the hymnographers in question of the New Testament text instead of the Old Testament text: (1) the words of Mark 1. 2 (and the parallels in Matt 11. 10 and Luke 7. 17) may have been more familiar to Christians of that time than their Old Testament prototype; moreover (2) the Gospel restatement of the prophecy revealed its meaning, pointing to the divinity of Jesus Christ, as well as clarifying the sense of John the Baptist's ministry. The reasons for the use of Mark 1. 2 (despite the problematic character of these apostolic words because of the unusual attribution of prophetic words) could be the prominent position of this verse at the beginning of the Gospel of Mark and its connection with the proclamation there of the messianic dignity of Jesus Christ, as well as the fact that the hymnographers continued the patristic tradition of advocacy of the correctness of the words of Mark 1. 2. At the end of the article some peculiarities of the use and interpretation of the text of the Holy Scriptures in Byzantine hymnography are pointed out on the basis of the material considered. First of all, it is the use of the Old Testament words in their New Testament version, because this version of the words is better known to Christians and has already been interpreted by the apostles themselves. It is no less important that in their use and interpretation of the biblical text the hymnographers clearly followed the preceding patristic exegetical tradition, including trust in the words of the Holy Scripture.

Учительство Христа в классической западноевропейской иконографии

The article examines the visual embodiment of the theme of Christ's teaching in the European visual tradition. The author shows that the pedagogical metaphors of the Teacher and the Educator, vivid in the New Testament texts and the works of the first Christian writers, were reflected in the fine arts through certain iconographic formulas. An assumption is made about the possibility of a pedagogical interpretation of the symbolic image of the Good Shepherd (basing on Clement of Alexandria). Variations in the image of the Teacher in the works of the 4-5th centuries are also analyzed: these are compositions with Christ the Wonderworker and Christ the Philosopher, which had different iconographic prototypes. Regardless of the characteristics of the portrait interpretation of Christ, special attributes (rhetorical gesture, pallium, scroll or open codex) allow to identify Him as a Teacher. The view on Christ as the Teacher and righteousness and divine wisdom, incomparable with earthly knowledge, is a specific of the patristic tradition. The development of Christian art under the influence of liturgical theological the formation caused appearance of new subjects and interpretations in medieval art. Plots previously associated with the theme of Christ’s teaching receive a different view within the framework of typological exegesis. The author shows that the main “pedagogical” plot, which received consistent development in the art of the Middle Ages, is the image of the young Christ in the Jerusalem temple (Luke 2:41-51). The plot was popular due to the veneration of the image of the baby Jesus, general interest in His childhood, and also in connection with the cults of the Mother of God. In the iconography of the 15-17th centuries the polemical component of the plot is often emphasized, with the scene being interpreted as a variant of a dispute. In apocryphal texts dedicated to the childhood of Jesus, there are episodes of interaction between the Divine Youth and school teachers, who generally showed pedagogical carelessness towards the child and recognized His “disability to learn.” In illustrations of the plot children sympathize and support their “classmate” and even glorify Him as God. Finally, in the late Middle Ages, the story of the giving of the Lord's Prayer was spread, with the direct interaction of the Teacher and Preacher with their listeners articulated.

“The Golovlevs” by M. E. Saltykov-Shchedrin in A. A. Ukhtomsky’s Critical Works

The previously unpublished notes by A. A. Ukhtomsky in the margins of the first volume of the Complete Works of M. E. Saltykov-Shchedrin (1905–1906) are proposed to be interpreted as critical presentation material for the novel “The Golovlevs” and as a road map to expand the intertextual boundaries of this work. The marginalia by A. A. Ukhtomsky open up the prospect of reading the text of M. E. Saltykov-Shchedrin in the context of literary and patristic traditions. First and foremost, the former is identified by the scientist with Gogol’s tradition. A. A. Ukhtomsky calls the parallel “Plyushkin — Golovlev” one of its manifestations, which is explained through the prism of the “things/persons” antinomy. The features of the second are revealed by an Orthodox thinker when comparing the novel by M. E. Saltykov-Shchedrin with the precepts of the ven. Isaac the Syrian: the marks record the echo of those most important semantic nuances in the final scene that the St. Father highlighted when comprehending the “Last Judgment” and “Repentance” categories. The study of the corpus of readers’ marginalia by A. A. Ukhtomsky to the novel “The Golovlevs” contributes, first of all, to clarifying the characterology of Judushka-Porfiry in general and the causes of his pre-death suffering in particular; and secondly, to recreating the features of the spiritual portrait of the author, explicated in the work.

Christian Anthropology Beyond Spirituality: On Nikolaos Loudovikos' Analogical Identities and its ‘Greek‐Western’ SynthesisAnalogical Identities: The Creation of the Christian Self – Beyond Spirituality and Mysticism in the Patristic Era, NikolaosLoudovikos, Brepols, 2020 (ISBN 978‐2‐503‐57815‐6), xv + 386 pp., pb £79.35

AbstractThis review article examines and summarizes the key ideas and contributions of Nikolaos Loudovikos' book Analogical Identities: The Creation of the Christian Self – Beyond Spirituality and Mysticism in the Patristic Era. The book offers a reimagining of Christian anthropology and the understanding of the self by critiquing what the author sees as lingering Neoplatonic influences and dualistic notions of ‘spirituality’ or ‘mysticism’. Loudovikos traces the development of problematic conceptions of the will, introspection and power in influential thinkers like Augustine, Origen and Descartes. He then provides an alternative trajectory drawing on Greek patristic authors like Maximus the Confessor, Symeon the New Theologian and Gregory Palamas. Loudovikos argues that their thinking provides resources for overcoming problematic past legacies by articulating a view of the self, grounded not in an immaterial soul, but in dialogical, embodied fulfilment through grace and participation in Christ. Central is Maximus' theology of the will, which reframes it not as something to be transcended but as expressing the universal human desire for God. Loudovikos synthesizes these currents in proposing the concept of ‘analogical identity’ to describe the transformed Christian self. The book represents a ground‐breaking contribution that creatively retrieves the diverse patristic tradition(s) to overcome lingering problems in theological anthropology and provides a holistic model of human personhood.

Marriage, comedy, and the patristic tradition in the first Ptochoprodromic poem

The present paper deals with the first Ptochoprodromic poem's treatment of the early patristic tradition. Its focus is on the conjugal life of the Ptochoprodromic couple, whose interaction is compared to the precepts of the Byzantine Fathers on the ideal Christian marital life. Evidently, the poet parodies the tradition to which the said precepts belong, offering a comic image of the ideal Christian couple in which gender roles have been reversed. Moreover, the final scene of the poem, where the husband disguises himself, is linked to the hagiographical tradition of cross-dressing women, as well as of male saints in disguise.

La pensée au Moyen Âge dans les textes hagiographiques

Reading a medieval text is immersing yourself in another way of thinking, another way of looking at reality, and everything obviously finds its explanation in religion and, implicitly, in theology. The hagiographical texts of French literature from the Middle Ages (and more precisely, the Sequence of Saint Eulalia and also Life of Saint Alexis), starting from this constant, present two postulates of thought in the Middle Age: on the one hand, the dichotomous relationship between inner and inner beauty (that is, between body and soul) and, on the other hand, the antithesis between faith and philosophy. The first texts of French literature in the Middle Ages, in this sense, come from the biblical and patristic tradition. However, we should not consider this imprint on the literary sphere as a stigma or as a deficiency, but, on the contrary, as a specific way looking at the world, as an emblem of the beginning of modern culture. Thus, we will focus in the following lines on the role that these texts had and on the thinking that reflects from them. And at the same time, we hope to demonstrate, in one way or another, the fact that the Middle Age cannot be categorized only as an age of darkness; this period is, as Jean Verdon notes, between shadows and lights.

ÉTUDE DES INSERTIONS BIBLIQUES DANS L’OUVRAGE DU MÉTROPOLITE VARLAAM, RĂSPUNS ÎMPOTRIVA CATIHISMUSULUI CALVINESC [RÉPONSE AU CATÉCHISME CALVINISTE

Răspuns împotriva Catihismusului calvinesc is a polemic text by Metropolitan Varlaam, printed in the 17th century. In this text, Varlaam combats the ideas of a Calvinist text that appeared at that time, so he builds his argumentative discourse on the basis of biblical quotations, the truth of which cannot be questioned. Moreover, through the examples he offers, Varlaam guides the receivers to interpret the sacred text in accordance with the norms of the Orthodox faith and the Eastern patristic tradition

St Justin Popović and the “Patristic Turn”

Abstract Saint Justin Popovićis well known as a key protagonist of the patristic revival in Serbian theology of the twentieth century. This paper explores the way that this revival took place in his theology by analysing his patristic works, basic features of his patristic hermeneutics and discussing possible influences which enabled him to participate in what was, at the time, the emerging theological trend. His two key patristic works on St Macarius of Egypt and St Isaak the Syrian are analysed as they provide valuable information on Fr Justin’s approach to the patristic texts. Focus is also laid on his dogmatic works which reveal his understanding of the role of the patristic legacy in Orthodox theology, as well as on his exegetical works in which patristic authors are often and substantially engaged with. Three basic features of Fr Justin’s patristic hermeneutics are discussed: (1) his synthetic approach, founded on his understanding of catholicity (sobornost); (2) his emphasis on spiritual experience; and (3) his focus on the obtaining of sainthood as the ultimate goal of the patristic investigations. Three key streams of Russian religious thought, it is claimed, had a crucial impact on Fr Justin’s theological reasoning in general, and on his understanding of the patristic revival, in particular. Besides the theological influences, as evidenced in Russian philokalic tradition and theological figures among which Metropolitan Khrapovitsky plays a major role, the substantial contribution of Russian religious philosophy is also emphasized. In conclusion, it is argued that although Fr Justin’s turn to the patristic tradition exhibits some of the qualities of the neo-patristic synthesis, it lacks the programmatic character as evidenced in the case of Georges Florovsky’s theology. I show that Fr Justin participates in the “patristic turn”, a phenomenon which may be perceived as analogous to the “linguistic turn” that happened in the 20th century philosophy, and not necessarily in neo-patristic theology as such.

Hans-Urs von Balthasar – La théologie de la culture entre la théologie transcendantale et la théologie esthétique

"Hans-Urs von Balthasar – the Theology of Culture between the Transcendental Theology and the Aesthetic Theology. Von Balthasar is a theologian of the 20th century who proposes an approach in the continuity of patristic traditions and schools of Christian philosophy through a translation of the concept of revelation in a language that sends us towards the aesthetic experience. God, the union of the absolute values Verum and Bonum manifests itself through a theophany that brings out the transcendental category of Pulchrum. God reveals his Glory, the aesthetic experience becoming a mystical, natural contemplation, by understanding the history of salvation as a Theo-drama that is completed by the ""end game"" of salvation and the fulfillment of the eschaton. Keywords: Truth, Good, contemplation, culture, aesthetics, Glory, Beauty, Theo-drama, transcendentalia, Von Balthasar."

A BRIEF INTRODUCTION TO “UNCEASING PRAYER”. THE POLEMIC CAUSED BY “CANDID TALES OF A WANDERER TO HIS SPIRITUAL FATHER”

In the Orthodox patristic tradition of hesychasm, the spiritual process is presented as staged exercises directed to God, associated with the movement of the practitioner’s mind and heart, accompanied by the deepening of his consciousness of repentance at each stage. From the perspective of the hesychastic anthropology, the art of unceasing prayer, which is the most important component of spiritual practice, plays a key role in the functioning of the entire complex of spiritual mechanisms. “Candid Tales of a Wanderer to His Spiritual Father”, the Russian spiritual classic of the late 19th century, caused controversy in the early 21st century about the practice of “unceasing prayer”, which again drew public attention to such Теория, стратегии 63 traditional issues as practitioner qualifications, consciousness of repentance in the spiritual life, gradualness of exercise and the frequency of prayer. In this article, we will attempt to explain “unceasing prayer” in the ascetic patristic tradition and its relevance to hesychasm today by parsing arguments from both sides of the controversy.

Идея целостности человеческой природы в творчестве Кирилла Туровского в контексте византийской патристической традиции

The article is devoted to the analysis of the anthropological views of Cyril of Turov on the relationship of spiritual and bodily principles in human nature. In connection with this goal, a review of general anthropological ideas about human nature, presented in Eastern Christian patristic thought, is undertaken in order to identify possible continuity in the works of the ancient Russian author. The tradition of anthropological dualism characteristic of Byzantine patristic thought is shown. A detailed reflection of the relationship between the spiritual and the carnal in human nature is considered on the material of such early works by Cyril of Turov as “A word about the monasticism”, “The Legend of the Chernorizsky rank”, and later – “The Parable of the Soul and Body”, “The Word about the Relaxed”. As a result of the research, the author of the article concludes that, firstly, physicality in the anthropology of the ancient Russian author acts as a necessary outer shell for the soul, a form that is not sinful in isolation from spiritual movements, but acts as a receptacle of vice in connection with the free will of a person who has decided to live his life in satisfying earthly temptations and animals needs. Secondly, sin is an exclusively spiritual burden and spiritual responsibility. And, finally, thirdly, according to Cyril of Turov, soul and body are not opposed within a human being, but act as necessary, equally significant parts of the indivisible, undifferentiated integrity of the perfect creation of the Lord – man.

Ересь и адиафора в лютеранской догматике

This article is a historical, philosophical, and religious analysis of the reception of the concepts of "heresy" and "adiaphora" in Lutheran dogmatics. There is tension between the condemnation of heresies in Lutheran confessional books and the unconditional recognition of heresies as such by all Lutheran denominations. The problem of understanding the term "heresy" among Lutherans is considered, and a conclusion is made about the similarity of the terminological reception of the Reformation period with the era of the early church, when the lack of a clear definition of the concept of "heresy" did not prevent it from being used in a polemical sense, loading it with negative connotations in order to emphasize the unity of true Christian teaching. Such Lutheran confessional books as "Augsburg Confession", which is a sufficient basis for confessional self-determination and is recognized by all conservative and liberal Lutheran denominations, and the "Formula of Concord", which strictly defines the boundaries of Lutheran confessional identity, are studied. A number of historical examples of heresies mentioned and condemned by Lutheran theologians in the corpus of religious confessional writings are considered. The fact of the practical acceptance of church tradition by confessional Lutherans, in particular the results of the first ecumenical councils, the patristic tradition as evidence of faith and understanding of Holy Scripture, as well as a number of other significant aspects of church heritage, is emphasized. The change in the context of the use of the concept of "adiaphora" is analyzed, a conclusion is made about the preservation of the semantics of the term "adiaphora" in essence, and it is proved that the ethical context of its use among the Stoic philosophers and in the patristic tradition is transformed into a dogmatic one in Lutheranism. It is emphasized that this paradigm contributes to the formation of a tolerant attitude among Lutherans towards dissent and heterodoxy, which opens up opportunities for interreligious dialogue and the development of interchurch communication. A generalizing conclusion is made about the role of discussions of early Lutheranism in the formation of key tenets of Lutheran teaching and Lutheran confessional identity.

The Importance of the Holy Scripture within the Canonical Tradition of the Orthodox Church

This paper examines the views of Orthodox canonists on the relationship between the Holy Scripture and Canon Law in current academic research. It explores two general positions within Orthodox Canon Law: one that considers the Holy Scripture as a fundamental source of Canon Law, and another that postulates a conflict between the principles of love and grace found in Scripture and the legal aspects of Canon Law. The first position categorizes the Holy Scripture as divine written law, while the Holy Tradition is seen as divine unwritten law. The sources of law are further classified into fundamental, historical, and practical sources. The division of Canon Law also includes distinctions such as divine or natural Church Law, common law versus law, and old law versus new law. The text references various canonists and their works to support these classifications. It highlights the understanding of contemporary Orthodox canonists who continue to recognize the Holy Scripture as a source of divine written law, emphasizing the importance of formulating human laws by divine justice. In general, it is emphasized that all the canons of the Church included in the fundamental collection, being regarded as an essential part of the Patristic tradition and the synodal manifestation of the Church, can be understood as manifestations of the ecclesial experience across time and space, guided by the divine grace of the Holy Spirit, and as a continuation of biblical rules and norms.

Charism and Liturgy: Elements of the Orthodox Theological Education

Theological education in the Orthodox world has some specific characteristics framed within a particular liturgical rhythm, emphasising the mystagogical rather than the pedagogies. It is counterintuitive and looks to the Patristic Tradition as a revealed theological landmark. The educational vision of the formation of theologians in the Church is to prepare them to share in the mystery of the Kingdom of God in the present, but with the living experience of the Fathers of the past as a model or ethos of spiritual living. We are witnessing an educational failure to the extent that theological teaching does not target the substance of theology. Often the work of grace is abandoned leading to the emergence of a new species of teacher and thinker, professional priests and missionaries, very well equipped with the tools of preaching and witness, but without the life of the Spirit, which must be transmitted through these tools.

'Единородный Бог’ (Ин 1.18) ― ошибка переписчика или формула исповедания?

The article is devoted to the famous alternative readings in the Gospel text ― the Only Begotten Son/Only Begotten God (John 1:18), which has a rich history in ancient theology. In the history of biblical studies, this verse is an interesting case of interaction between various types of Scripture ― Alexandrian and Byzantine. The reading under consideration ― the Only Begotten God ― refers to the ancient Alexandrian text, which has high characteristics and deservedly enjoys great confidence in biblical studies. A review and analysis of manuscript evidence based on the most recent and authoritative critical editions of the text of the New Testament Scripture, involving the latest special scientific literature. The internal expressive features of the New Testament theology and the theological language of St. John the Theologian, supporting the argument in favor of evidence of the unity of the Son and the Father. Opinions and conclusions are drawn regarding the considered phrase between the most outstanding and contemporary bibleists, including native scientists. Finally, an extensive patristic tradition of using the term Only Begotten God is attracted, which is localized in Alexandrian theology and in the adjacent individual theologians and calls for an extensive period of time of a quarter millennium from Clement to Cyril of Alexandria. On the example of this phrase, an assumption is put forward about the relationship between the Alexandrian type of the text of the New Testament and the Alexandrian theological school and tradition. The oldest cases of the use of the expression Only Begotten God in patristics also reveal another feature, possibly related to his appearance, namely, his primary circulation in the Gnostic script of Alexandrian origin (Valentine, Ptolemy, Heraclion), where, however, this name was endowed with very peculiar meanings. The most intensive period of use of the expression falls on the time of Trinitarian disputes of the fourth century, moreover, for all three conditional periods ― Arian, Omiousian and Eunomian. Relevant historical evidence is attracted and considered and a certain dynamics of use in heterodox theology is traced. Finally, the most important Orthodox theologian who widely used the name Only Begotten God turns out to be St. Gregory of Nyssa, who significantly enriched his initially Trinitarian sound by identifying Christological shades in it. For the theological interpretation of the material, the latest development of the Orthodox patristic scholar and theologian father John Behr ― the distinction of "high Christology" and "low Christology"

Traditions of Spirituality of Byzantium and Russia in the Context of the Philosophy of Traditionalism of the 20th Century

Introduction. Modernization of society and tradition is manifested in the results of socio-cultural existence on a broader information base compared to the previous one. Such a base, in our opinion, is the entire world historical and philosophical process, in all its diversity and organic integrity of content. The purpose of the article is to examine the influence of the spiritual tradition of Byzantium on Russian philosophy, therefore, the problem of spirituality is one of the main ones in the heritage of Russian philosophers. Materials and Methods. The spiritual life of a person was at the center of the interests of thinkers and is primarily reflected in religious and moral literature. The theoretical basis was the basic concepts of the philosophy of traditionalism − a socio-philosophical direction, which is based on practical wisdom expressed in tradition. Traditionalism acts as the leading methodology of religious studies and theological research. The methodological tools of the work are comparative-historical, hermeneutic and axiological methods that allow a multidimensional interpretation of the problem from a philosophical point of view. Results. It is argued that Christian spirituality is characterized by traditionalism and in Byzantine Orthodoxy it was particularly consistent. In this regard, it is impossible to turn to the origins of the development of domestic spiritual and moral traditions without analyzing the factors of the successive influence of the Byzantine patristic tradition on the entire structure of the religious consciousness of Russians. When studying the factors of succession, the process of transferring spiritual heritage in the process to younger generations from previous generations is taken into account. Discussion and Conclusion. Despite the difference of ideas and views, Russian philosophy contains the deepest understanding of the problems of spiritual existence concerning the citizens of Russia of the twentieth century. One of the features of the modern social situation is the increased interest of a in confessional issues. The basis for the development and strengthening of each great civilization is both local traditions and a continuous dialogue of civilizations, societies and cultures. The research materials can be used in the creation of civilized concepts of such a dialogue.

The Hesychast Movement and the Liturgy

This article shows the influence of the Hesychast movement on the liturgy, which led to a major liturgical reform in the Byzantine world. The ideal of praying without ceasing as a fruit of baptism led the hesychasts to consider it as the aim of the life of all Christians, monks and lay people, and to consider the neo-Sabaite Typikon as the most adapted ordo to serve as a school of prayer and to foster vigil and fasting, regarded in the patristic tradition as the main weapons against sin and passions. Conscious that life in Christ was anchored in the sacramental life of the Church, the hesychasts encouraged frequent communion and regarded the sacraments not as acts of individual piety but rather underlined their ecclesial and eschatological dimensions.

Theology, Witness, and Spirituality in a Post-Secularized Historical Context

Religion and spirituality are seen to be making a comeback since the 1990s and increasingly thereafter in the European context. However, traditional forms of Christianity are diminishing, while other types of religion take the lead. An increasing number of voices are being raised among Christians, calling for a re-evangelization of society. Nevertheless, there is some skepticism about such activism against the backdrop of plurality, human rights, and freedom, regarding not only issues of political correctness but also considering the question of efficacy. While spirituality abounds, even among conscientious Orthodox Christians, there is still a need for theology. Even among Orthodox Christians, spirituality is mainly linked with a withdrawal from the world, history, and the political, often taking a ritualistic character expressed in religious acts of pietism through habits and customs. This is unfair to the historical and liberating physiognomy of the Orthodox Christian faith, as it does not differ much from other types of new age religious movements. In order to foster Christian witness amidst the desert of post-modern cities, one must rediscover theology. Theology, centered around the Gospel and the patristic tradition, can contribute vital missing elements and does justice to the Incarnation of pre-eternal Logos, to the Resurrection, and to the fulfillment of life. Unless Christians grow in their understanding of theology and the world around us, there will be only mirages of spirituality that take the place of a spirituality derived from faith and its incisiveness and meaningfulness for life today.

The Ideal of Virginity in the Post-Tridentine Monastic Life Using the Example of the Maiden’s Palm (Palma panieńska, 1607) by Szymon Wysocki

The subject of the article is the issue of virginity and the broader post-Tridentine spirituality using the example of the Maiden’s Palm or the Dissertation on Virginhood (Palma panieńska albo rozprawa o stanie dziewiczym, Kalisz 1607) by Szymon Wysocki, who translated the Italian work Trattato della verginita et dello stato verginale (Rome 1584) by Basili Gradi, introducing only minor editorial modifications. Attention is focused on the ideals and instructions contained in the Polish translation and its place and role in the panorama of 17th-century didactic works devoted to spirituality. The article shows what role Wysocki’s Polish translation could have played in monastic life and in the field of 17th-century literature. It also reveals what kind of translator Szymon Wysocki was, who did not belong to auctores unius libri and translated about 30 works into Polish. The reflection also covers the place of Maiden’s Palm (Palma panieńska) among other Old Polish translations. Perhaps its appearance resulted in the creation of similar didactic treatises intended for consecrated persons. The ideal of religious perfection presented in the Maidenly Palm, which was largely based on the biblical and patristic tradition, was certainly an expression of the participation of both Benedictine and Jesuit orders in the shaping of post-Tridentine spirituality.